Vancouver School of Theology                                                                         July 2008

Native Ministries Consortium – Main Cast of Folks

The Rev. Dr. Martin Brokenleg.  Fr. Martin is my mentor and advisor for this academic portion of my sabbatical work.  He is directing my reading research.

Martin Brokenleg, an enrolled member of the Rosebud Sioux Tribe of South Dakota, is married and the father of three adult children.  Dr. Brokenleg has degrees from South Dakota State University in communications and religion, from The Episcopal Divinity School in pastoral care, and from The University of South Dakota in counseling and educational psychology. His doctoral dissertation studied intelligence organization among First Nations and Aboriginal children. Albertson College awarded him a Doctor of Divinity degree for work with the national Episcopal church. He is co-author of Reclaiming Youth at Risk: Our Hope for the Future and other articles and chapters on preaching, aboriginal thought and culture, and the spirituality of First Nations peoples. Dr. Brokenleg serves as vice president of Reclaiming Youth International, a research and training institute for adults working with youth.   He has been ordained in the Episcopal Church since 1971. His pastoral experience includes tenure as vicar of Church of the Holy Apostles and canon of Calvary Cathedral in South Dakota. Martin has developed and led educational programs for clergy and laity covering topics in culture, spirituality, pastoral care, and human sexuality. (www.diocesesd.org) Fr. Martin is an Oblate of Blue Cloud Abbey (Benedictine) in South Dakota (www.bluecloud.org) and a Benedictine Canon of the diocese of South Dakota.

Dr. Brokenleg has been a professor of Native American studies at Augustana College from 1974-2004, teaching Lakota studies, religion, psychology, gender studies, and gay and lesbian identity. He is a recipient of the Orin Lofthus Distinguished Professor Award and the Augustana Faculty Achievement Award.

In addition, my second week of course work includes reading and field research directed by Fr. Martin.  This takes place in the mornings. 

Totem Pole in Back Entry Court to Vancouver School of Theology.  This is a modern carving that was completed by a Musqueam artist for the school in 1970.  UBC sits on ancient Musqueam tribal land.  VST sits near the location of tribal longhouses.  As an act of apology, the school asked permission to continue to use ancient tribal lands.  This totem pole symbolizes the relationship between all First Nations peoples and VST.  The specific carvings relate the tribal history of the use of the land.  This totem pole stands about fifteen feet high.

It is a fitting way to introduce the academic and worship life of Vancouver School of Theology.

First Week Courses                                                                                  7 -11 July 2008

Religious History in Iran and Comparisons to North American Religious Experience with First Nations

Dr. Zahra Niccu Tafarrodi was our presenter for this course that provided an intense global view of religious development in the area of the world known as the “cradle of civilization.”

Dr. Niccu Tafarrodi is an educator, author, and tireless advocate of underserved populations. Her career spans continents, cultures, and languages. Born in Shiraz, Iran, she juggled motherhood with a teaching career, as well as volunteer positions including working with destitute families in the slums of south Tehran. After immigrating to the United States in 1984, she received Master and Doctorate degrees in family health education from the University of Minnesota. In 1996, Dr. Tafarrodi created and chaired the Multicultural Committee at the American Cancer Society, Minnesota Division.

Dr. Tafarrodi combines her health education work with a specialty in religious development in cultures and the importance of spirituality in health and continued development.  She has a deep interest in individuals and cultures that have been marginalized.

Understanding and Dismantling Racism in First Nations Communities

The above folks taught the most insightful and challenging course on the effects of marginalization and removing children to residential schools.  All of us were profoundly affected by what this course offered.  Several of our class members were second-generation survivors.  Canada has offered a formal apology for the abusive and unfair treatment of First Nations peoples in residential schools.  This needs to happen in the United States.

Dr. Chief Robert Joseph.  Robert has worked with the Indian Residential School Survivors Society since 1999. He is a hereditary Chief of the Gwa wa enuk First Nation. He is also an Indian Residential School Survivor who spent 10 years at St. Michael’s Indian Residential School at Alert Bay on the central coast of British Colombia. He has worked for provincial organizations in BC including the Union of BC Indian Chiefs, Native Brotherhood of BC, and the First Nations Summit. He has also worked for Tribal Councils like the Nuu-Chah-nulth, Kwakiulth District Council, and Musgamagw Tribal Council.  Recently Robert was awarded with an Honourary Doctorate of Law Degree from the University of British Columbia for his distinguished achievements in serving BC and Canada through the Indian Residential School Survivors Society and for preserving the traditions and cultures of the First Nations of BC.

Alvin Dixon.  Alvin has worked with the Indian Residential School Survivors Society since 1999. He is from the Heiltsuk Nation and spent 8 years at the Alberni Indian residential school on Vancouver Island. He continued his education at UBC majoring in English and Geography and received his Professional Teacher's training and degree. He has spent most of his career in management of fisheries organizations for First Nation associations. He has held many directorships including the Native Friendship Centre, Native Education Centre, Native Brotherhood of BC, Allied Indian Metis Society and Native Fishing Association. He currently serves on the boards of Healing Our Spirit, Residential School Survivors' Council and Vancouver Child & Family Services Society. Alvin is on the National Theology and Faith committee of the United Church of Canada. He has four adult children and just recently became a grandfather to his fourth lovely grandchild. He currently works as a volunteer with our Society and chairs the Advisory Board to the organization. He is also an advisor to the Heiltsuk Tribal Council when they are negotiating with the province and the federal government.

Samaya Jardey.  Samaya is a member of Snuneymuxw First Nation on Vancouver Island. Her late father and four of her older siblings attended Alberni, Kuper Island and St. Mary’s Indian residential schools. Samaya, a second-generation survivor, and her family have experienced the devastation and destruction residential school caused individuals, families and communities. She is passionate about supporting residential school survivors in reclaiming their health, wellness and balance and she continues to speak out about the history and impacts of residential schools so that it can never happen again. As a mother, Samaya is committed to passing on the cultural traditions of her family and community. Samaya has worked with the Indian Residential School Survivors Society since May 2001. She has completed a Bachelor of Arts degree in Anthropology and a Bachelor of Social Work degree at the University of British Columbia. Both undergraduate degrees focused on the history of aboriginal people in Canada, colonization and the history of residential schools.  She holds a Master’s of Social Work degree, and is dedicating her work and her life to the recovery of First Nations people in Canada.

Second Week Course                                                                           14 – 17 July 2008

Culture and the Sacred:  Exploring First Nations Experiences of God

Just follow the laughter, and you will find the class where Fr. Bucko is teaching.  He has an engaging and challenging way of teaching…creating truly fun and hilarious stories to illustrate his points.

Fr. Raymond Bucko, SJ.  Creighton University, Professor of Anthropology; Native American Studies, Anthropology of Religion and Medicine; History of Christian Missions in North America;  Dean of Native American Student Recruiting and Retention; Director of Contemporary Missions; Facilitator for Web Assisted Education.  Fr. Ray graduated with a Ph D in Anthropology from the University of Chicago where he wrote his dissertation on the Lakota Sweat Lodge.

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Christ Church Cathedral

Located at the corner of Burrard St. and Georgia Ave in the north area of downtown Vancouver (business and convention district), Christ Church as served as the cathedral for the Church of Canada Diocese of New Westminster since 1929.  It was built in 1888. 

I worshiped at the cathedral both Sundays I was in Vancouver and enjoyed rich and varied liturgy, good homiletics and a warm welcome (only the Dean and one of his Deacons knew that I am a priest).  This parish focuses on arts, education and resource for the downtown.  While its congregation is around 1000 members, it has a huge number of active ministries. 22 July 2008

False Creek on Granville Island.  The bridge is the Burrard Ave. Bridge that connects the main part of Vancouver (on the left..where the University is located) and the business/convention district of downtown (on the right, where the cathedral is located).  Granville island is a small island in False Creek that contains shops, galleries, restaurants and entertainment venues.  This is Sunday afternoon, 13 July, and the place is packed with folks enjoying the weather and the beauty.  The view looks a little north of west toward the Georgia Strait and the mountains of Vancouver Island.  It is called False Creek, because it isn’t a creek at all but a fully salt water inlet off the strait that cuts the city into two parts. 

Musqueam Lodge Doorposts. 

See the photo below which carries the explanation better thanIcan try to explain it.  This is behind the Museum of Anthropology on the campus of Univ. of British Columbia.  Photos taken on 12 July 2008.

Musqueam Village Configuration.  Near the sight of the original Long House (also called a Big House, these original buildings were brought from another village a little farther north to the grounds of the Museum of Anthropology (which sits on village land…main building to the left of this picture…Georgia Strait to the right).  The larger building is a dwelling, and the Totem Pole in front tells the story of that group that would have lived in the dwelling.  The building to the left is a burial house, where bodies of their dead were prepared.  When a chief died, after preparation, his body was placed in a specially carved box and placed on a totem pole with his emblem of authority.  Note the totem pole to the left of the picture.  It has one carved figure.  At the top, you can see a box (looks small, but it is about 4 ft x 2 ft x 2ft).  This is only a depiction.  Totem poles in front represent the tribal group that would live in the village.  Photo taken on 12 July 2008.

The Musqueam Big House.  Close up of the main dwelling pictured above provides more detail of the totem pole.  The very top figures are, a) the latest in the story of this family and, b) identify the senior dweller as a chief (as explained to me).   There are a finite number of figures that can be read almost like an alphabet…except that the figure and placement tell a story rather than simply provide a word or sentence.  Animal figures identify clans and inter-marriages between clans within a tribal or nation group.   I’m still trying to learn Lakota, so, except for some rudimentary figure identifications, the meaning is lost on me.  My tourguide, Caroline, who is a member of the Tsimshian Nation, reads these pretty well.  It’s complicated, and I would have needed to write it down to remember the details.   Photo taken on 12 July 2008.

Ancestral Totem Pole.  Not all totem poles are ancient.  In fact, totem poles date back only about 250 years in use.  This one was carved in 1951 as a memorial for an hereditary chief.  His name appears on the photographed plaque below.  The plaque includes the identification of the major symbols on the pole.  It does not, however, tell the story of the chief…other than that another one was before him in his family.  Photo taken 12 July 2008.

Map of the Northwest end of Vancouver. 

The area in green is the University of British Columbia.  The red dot on the left is where this plaque map is located (and, thereby, where I was standing when I took the picture of this plaque).  The Museum of Anthropology location can be seen next to the red dot.  If you follow the gray line (road) to where it intersects with another road (Wesbrook), the lower left quadrant of that intersection is where my residence is located… and the area of the theological colleges.  Downtown Vancouver is to the right, and below, on this map. The beach area is accessible by taking paths down the cliff.  One such trailhead is where this plaque is located.  I was standing about 60 feet above the beach.  Photo taken 13 July 2008.

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The Black Hills Cast, June 2008

Fr. Paul Driving Hawk Sneve, Vicar of St. Matthew’s, Rapid City, SD. Fr. Paul has been a mentor and good friend in this journey.  I worshipped with his folks each Sunday and supplied at St. Matthew’s one week, while Fr. Paul attended the Niobrara Convocation.  Paul did his graduate work for ordination at Vancouver School of Theology.  His mother is a noted author, and Paul is in the process of writing a book of his own.

Mother Linda Kramer

Mother Linda owns Borderlands Ranch and operates the education and spiritual development programs offered there.  Her main thrust is being a pilgrimage center for Journey to Adulthood (J2A).  This is our last evening (29 June).  We were celebrating my 30th anniversary of ordination to the Diaconate and 30 years of parish ministry.  A J2A group from Lowell, MA is here…St. Andrew’s in fact.

Ben Rhodd (Gray Eagle).  My senior mentor for my sabbatical project.  Ben is an archeologist and anthropologist as well as a Lakota Sundancer.  He guided my preparations last August and was my director and guide for Hanblecheya in October.  Here (29 June), he is teaching the J2A group about the meaning and sacredness of the Black Hills (Paha Sapa) and Lakota spirituality basics.  Ben is a gifted teacher.  He is also known as “Elusive Ben,” because he is so busy that he seems to appear and disappear with amazing speed.  He is on the Board of Directors at Borderlands Ranch.

Back in Missouri

Daughter, Madeline, and I share some time at her apartment in Columbia.  This shot taken by her beau, Matt.  Yep, folks, there is a ponytail back there.  It’s the only thing keeping my hair from blowing into my face on this rainy, breezy day.   This is Wednesday, 2 July, having only been home since late Monday night.  After this, Madie and Matt trounced me in bowling and golf  using Wii. 

Vancouver, BC

Carey Centre, on the campus of University of  British Columbia.  This is about half of the residential center.  The academic building is behind it.  My room happens to be on this end…the center windows on the floor just above where the brick ends.  One of my windows is half open.  Above it is a penthouse balcony for visiting faculty.  This picture is taken around 8pm on Sunday, 6 July.  Note how bright the sky still is.

Vancouver School of Theology, Iona Hall.  I simply pivoted right and took two steps from the shot above to get this shot of the main building of VST.  It is a partnership of the Church of Canada (Anglican) and the United Church of Christ.  This is where I am enrolled and will be taking classes for two weeks beginning Monday,  7 June.  Our orientation and evening meal took place on the 5th floor, and there is a balcony off the kitchen that is located where the central tower meets the point of the front of the building.  It offers an astounding view of the sound and distant mountains.

Epiphany Chapel, Vancouver School of Theology.

Across the drive from the main academic building (pictured above) is Epiphany Chapel, which serves as the primary worship space for the theological college.  It offers the kind of space that will accommodate innovative liturgy…from standard Anglican worship to liturgical dance and festive First Nations worship.

The view from in front of Vancouver School of Theology, which looks northwest.  The waters of the sound are just visible over the evergreens and the distant mountains fade into the clouds that are currently covering them.  It threatened rain all day but cleared up nicely for this evening shot on Sunday, 6 July.  The main campus of  Univ. of British Columbia (UBC) stretches behind me and to the south and east.  It’s a large campus with a vibrant summer student population and an academic year population of about 30,000 students.  It seems fitting that the theological institutions have a position on campus that affords wonderful views and a sense of nature.

27 June 2008

Seven Council Fires of the Lakota.  A plaque inside the monument to the Native American Nations that fought at Little Big Horn, 25 June 1876…across from the Last Stand Hill monument.  This shows the make-up of the Lakota (seven large tipis.  The two smaller tipis at the bottom left are Dakota…related.  They were present at the battle.  The solid tipi represents the “War Council,” which comprise representatives of the Lakota present at the Little Big Horn.  Lakota under Sitting Bull and Crazy Horse gathered annually with Northern Cheyenne and Arapaho for Sundance and Wacipi.  They were on land that was part of the treaty of 1868…west of the Powder River in Montana.  7000 Plains Indians had gathered, which included 1500 trained warriors.  I have worked almost exclusively with the Oglala Lakota, who are located on the Pine Ridge Reservation.

Native American Memorial at Little Big Horn.  This is a striking metal sculpture on the west wall of the memorial…looking out on the plains.  The juxtaposition makes it appear as the horses are running on the grasses of the plains.  Note the pink cloth on the woman running after her warrior husband.  It is a prayer tie placed there.  There were many Cheyenne and Lakota at the National Battlefield Park…along with many other folks…to commemorate the 132nd anniversary of the battle.

Last Stand Hill, Little Big Horn Battlefield.  Where I am standing to take this picture is just outside the National Park visitor center.  If I turned 45 degrees left, the shot would be of the Native American Memorial.  The white markers note the spots were the soldiers fell in this last fight of the battle.  Custer’s marker is just to the right and top of where the man is standing with his back to me.  This battlefield now represents the clash of two American cultures… locked in their particular time and place of history.  This is a very tangibly moving place, and I was caught up both in the history and the sense of presence.

For the sake of perspective, from Last Stand Hill looking west, this area is not at all flat but a series of hills, ravines and coulees.  It was really a terrible landscape on which to fight.  The line of trees in the distance is the Little Big Horn River.  Just beyond that is a flat plain.  In 1876, there were several hundred tipis stretched for four miles, which made the summer encampment of the gathered tribes and clans of the Lakota, Northern Cheynned and Arapaho.  The actual distance from here to that plain is about 1.5 miles.  A barely discernable walking trail can be seen that disappears into coulees as it meanders along the western part of the battlefield.

Back in the Black Hills on 26 June..after a 3 hour drive from northern Wyoming, I needed exercise and decided to climb the trail to Harney Peak.  It is the tallest peak between the Rockies and the Alps at nearly 7300 feet.  This view is about 2/3 the way up and looking north.  The Black Hills in front…for another 45 miles.  This spot is called “The Spires.”  See below.

The rocks upon which I am standing to take this picture are like the ones I’m shooting.  We call it
“The Spires.”  The Lakota and Cheyenne call it “The Owls Roost.”  It reminded them of owls gathered and roosting.  Harney Peak is one of four gathering places during the seasons.  The gathering at Harney is in spring where thanks is given for the new life of the earth.  This mountain is also sacred for Vision Questing.

Actual Harney Peak.  From Sylvan Lake to the Peak takes about 3 hours.  I’m still 400 feet below the summit and about a mile of trail away.  While difficult to tell with this exposure, there is a storm gathering behind the peak,  and clouds are beginning to billow up.  I decided to turn around and head down about 15 minutes after this picture.  It took over an hour to descend, and I beat the storm by about 25 minutes.  The tower just to right of center on the summit is a fire observation tower made of stone.  It is no longer used but has the designation of a national monument.  Native Americans still gather here annually in the spring.

Flat prairie-like area halfway down the mountain (Harney Peak).  Ben tells me that this area was used historically (when it belonged to the Native peoples) for lodge and for prayer vigil when Vision Quest was being done by young men on the peak.  There would have been tipis and at least two sweat lodges to create the encampment that would send the vision seekers up the mountain and receive them after their four days.  It is lush with prairie grass and now has some trees on it.  The State Park Service is working to keep in the state it has been in historically.  The elevation here is about 6000 feet…about 900 feet below where I turned around.  Another 900 to go before I get to the parking lot.

22 June 2008

Domestic shots

From my cabin balcony looking north at the “lake view.”  Sheridan Lake.  It’s just about 7am on Sunday, 22 June… coffee on the deck.  Not all those cars are usually there.  It’s the weekend, and 3 belong to the cabin next door.  All gone by Sunday evening.

Looking south.. direct turn around from the picture above.  It’s the road into the cabin area.  Again, these are weekend cars.  There are some year-round residents that I’ve gotten to know in my three weeks here.

Looking into the cabin living room through the sliding doors.  My family will recognize “the pile,” which is what happens when I start doing a reading project.  That’s just two days of reading/research on the floor.  I pick up every 48 hours.  Today’s the day (Sunday).  First, I’m off to St. Matthew’s in Rapid City.  BTW, the chair also looks out toward the “lake view.”  Nice place to do Morning Prayer.

A view of the cabin kitchen/dining area.  The dining table has become the “nerve center” – media complex.  It’s where I do writing, editing and preparing materials.  The orange picture of the crow in flight is art work from our daughter, Mary (near the center/right of this picture.)  It was a Christmas gift, and I often carry it with me.  It is most appropriate for this trip, for it has a Native American flair.  Among her many talents, Mary is a wonderful artist.  Also not visible are language tapes and a Native American flute, which I have been learning to play for some time now.

From the balcony looking east as the sun just comes up over the hill.  I’m surrounded by hills, which contain a fair amount of iron.  This is why my cellular system doesn’t work at the cabin.  The beauty and quiet of the area negates any problem with communication.  Birds, frogs, turkey and occasional coyotes can be heard.  Local dogs occasionally bark and have great names….Lucy, Roxie, Jasper, Jake and, yes, Wilmont.  I met him today…a Yorkie that can’t be more than 6 lbs and not much longer than my foot.  The sophisticated name compensates for the size.

Sunday afternoon, 22 June.  I took a long hike in the Pe Sla (central prairie of the Black Hills).  This is Borderlands Ranch.  It is an Episcopal Retreat and Education Center…specializing in J2A pilgrimages.  My car can be barely seen near the closest building to the left (the chapel).  There is a cabin behind the trees in front of my car.  It is where I have stayed both for last August’s retreat and the Vision Quest in October.  I mow everything inside the fences, which is much more than you see.  The draw goes back to the right and back there is where the hanbleceya (vision quest) and Sundances are held.  The Sundance is just ending (see my Notes from the Field).  On this side of the road, behind the cattle, are two large horses.  In between them are two colts…one for each mare.   The colts were born just this past week, and I saw the last part of the delivery of the second colt on Wednesday (18 June).

Borderlands Ranch farther up the hill.  All the land in the picture on the other side of the road belongs to Borderlands.  Mother Linda Kramer owns/operates it along with a corporate board for its ministry.  My mentor, Ben Rhodd, is on that board.  The area hidden but just in front of the trees right of center (behind the hill in the draw) is where the Hanbleceya lodge and Sundance area is located.  Just to the right of that tree line is where the spot is for the overnight hanbleceya -where I was in October.  It’s about ¾ mile behind the ranch.  This is almost the geographic center of the Black Hills.

Close-up of the Feutron mares with their colts.  These horses stand 17 hands each, which, for me, is about 6 feet at the withers.  They are driving horses.  Note the very large hooves.  The colts are less than a week old.  The one on the left is shy and kept hiding behind mom.  The one on the right is pretty gregarious.  Both mares are quite amiable…even with offspring.  Their owners, Margie and Jamie (who work with Linda at Borderlands) tell me that they believe these horses are stronger than the Morgans…which are popular driving horses in the east and south.  Each weighs about 1800 lbs.  After I took this picture, both came up to me and wanted their necks scratched…being careful to keep themselves between me and their offspring.  I was not going to argue with nearly 4000 lbs of horse in order to pet the colts.  I am told that these horses are used a lot in the upper plains for driving and hauling.

I don’t remember the name of this peak.  Ben Rhodd (who, remember, is an archeologist and anthropologist) just told me this past week that he and a colleague have been doing a study of the “table” at the top.  This is located about two miles south of Borderlands at the edge of the Pe Sla (prairie).  They have found an “altar” on this peak, which dates back about 500 years.  An altar here means a configuration of stones marking a place of worship and prayer.  They do not yet know what tribal group used this hill, but there is evidence that Lakota and Cheyenne used it from the mid/late 18th century for Vision Quest and large group gatherings.  The pines around the east and north (left and front) have only been there about 80 years.  Prior to that, it was bare.  This hill may, in fact, be the reason that the Lakota and Cheyenne call the prairie the Pe Sla, which means “Peace in the Bare Spot.”  Research is ongoing.

Behind Borderlands, in the hidden draw is this camping area for the Sundance Festival.  It is Sunday afternoon, 22 June.  The Sundance is finished and campers who have been here five days are starting to leave.  I have been with these folks for three days…leaving in the evenings to return to my cabin.  The Sundance field is around the draw to the left (a wisp of smoke from the fires can be seen at the left of this picture).  Photographs of Sundance are not allowed.  It is a sacred event…entry by invitation from the Sundance leader (Ben Rhodd in this case).  I will be allowed to photograph the area once the primary materials have been removed.  I can explain more in the Notes from the Field.  The Sundance follows a 400 year old tradition.  It was here that I was placed under the “care” of William White Eagle, who is one of the White Staff Bearers for the Oglala Lakota.  William is a true Medicine Man, and I had a profound experience of learning with him. 

20 June 2008

Fr.Lyle Noisy Hawk,  one of my mentors for this part of my project.  Fr. Lyle graduated from Nashotah House in 1972 and has a doctorate in psycho-therapy.  He is part of the mental health team on Pine Ridge Reservation…in the community of Kyle.  The mental health building (behind him) is part of the clinic system.  Lyle and I spent much of Friday afternoon together, and he has been a tremendous help.  Photo taken on 20 June.

Part of the main campus of Oglala Lakota College in Kyle (Pine Ridge Reservation).  They are preparing for graduation, which will be Sunday afternoon, 22 June.  156 students (all Native American) will graduate.  The event will take place in the amphitheatre on the right.  Note the tipi set up.

The northern edge of the Pine Ridge Reservation contains a portion of the Badlands.  This is a geological anomaly still not easily explained.  This is the fastest access to the town of Kyle from the western north-south highway into the reservation.  It is 23 miles of packed, crushed rock. What a ride!  Photo taken on 20 June.

Another striking view of the Badlands area on Pine Ridge Reservation (north end).  Except for occasional cattle pasture, this part of the reservation is virtually uninhabitable.  It is no wonder the Lakota complained of what the government was giving them for “treaty land” in 1881.  Photo taken on 20 June.

Tatanka…the Lakota name for the male buffalo.  It literally means, “Gift of God.” The buffalo fed, clothed, housed (skins used for tipis and lodges) and met many needs.  No part of the buffalo was unused.  It is a sacred symbol for the Lakota, and their movement on the northern plains followed the annual migrations of the vast herds.  They never killed more than necessary for their use.  Part of their annual worship in the Paha Sapa (Black Hills) gave thanks for this gift.  This young bull was less than 20 feet from my car near Wind Cave National Park…inside the Black Hills.  I was on my way back from Pine Ridge on 20 June.

Both Wind Cave National Park and the adjoining Custer State Park in the southern Black Hills contain a herd of about 2000 free ranging buffalo.  Note the calves lying down…probably about 2 weeks old.  At one time, the plains had over 60 million buffalo.  After the ravages of slaughter for hides, less than 2000 were left…virtually destroying the lifestyles of the Cheyenne, Lakota, Arapaho and Crow nations.  This and several other herds are federally protected.  The buffalo are making a comeback.  This area of the Paha Sapa is known as The Buffalo Gap…accessible from the adjoining plains.  20 June.

Grave of Red Cloud, Chief of the Oglala Lakota.  Born in 1822, died in 1909.  He received his name at birth, because a fiery meteor streaked over head very shortly after he was born.  Red Cloud rose to become a war chief…finally brokering for peace in 1868.  After several moves, he and his tribe…the Oglala Lakota…were moved to the newly established Pine Ridge Reservation.  The cloths hanging from the grave are prayer ties.  Other gifts and trinkets are placed on the sarcophagus as signs of respect…in Lakota tradition.  He has a number of direct descendants, including Lula Red Cloud, his great-great granddaughter.

Please click the image below to open a larger, more readable image.

Taken from the east (gate) entrance, the area inside the concrete boundary is the mass grave, where 146 Lakota men, women and children were buried by soldiers three days after they were massacred on 29 December 1890.  Over 2000 soldiers and four Hotchkiss canons surrounded the camp.  As the Lakota men were surrendering their rifles, on young Lakota man, totally deaf, did not understand the order.  When a soldier pulled at his rifle, it accidently fired (into the air), which began 30 minutes of systematic killing of all the camp inhabitants.  Chief Big Foot, lying on a cot and suffering from acute pneumonia, pleaded in vain for the soldiers to stop.  He was shot at point blank range.  This was the result of the Ghost Dance”…a religious ritual that frightened the agency superintendants.

Wounded Knee mass gravesite from the chapel looking east.  The camp in 1890 was to the left of this shot, down the hill on a level area bordered by this hill and Wounded Knee Creek.  No one escaped unwounded.  Only 85 survived (15 died of their wounds at the Episcopal Chapel in Pine Ridge, which had been turned into a hospital…7 miles away).  The camp originally had 350 inhabitants who had been brought there by soldiers, allowed to sleep overnight  before being disarmed and sent to Pine Ridge.

Final look of the Crazy Horse Monument.  Korczak Kiolkowski began this project in 1948.  Five of his children continue the project.  Korczak died in 1983.  The actual monument is barely visible behind – under the horse’s nose…a mile distant.  Korczak was invited by the Lakota leaders to fashion a likeness of Crazy Horse, whose picture was never taken (he never allowed it).  It is created from the composite of those who were with him.  Crazy Horse represents the fullness of what Native Americans understand of what it means to be whole…spirituality, knowledge, fortitude (a big heart) and courage.

Photo taken 11 June.

Ed Eagle-Man McGraa.  His mother was Lakota, and he grew up at Pine Ridge.  He is a decorated Marine Corps pilot…flying F4 Phantoms in Vietnam.  After 20 years as a Marine Corps officer, he retired and earned a law degree – practicing as a prosecuting attorney in Minneapolis for several years before retiring and taking on a third career as a writer.  He now has nine books.  He is designated a “Medicine Man” of the Lakota (spiritual leader).  I had about 90 minutes of personal time with him and learned a great deal about contemporary Lakota spirituality in light of Christianity. He was introduced to me by Lula Red Cloud, Chief Red Cloud’s great-great granddaughter.  Photo taken 11 June at Crazy Horse Monument.

In the middle of the Paha Sapa (Black Hills) in Reynold’s Prairie (known in Lakota as the Pe Sla (Peh Shlah), which is “Peace in the Bare Spot.  I’m standing on top of Flag Mountain, one of the several sacred places of Vision Questing.  This shot is of White Tail Peak, another sacred place.  The fog is not fog but actually a snow flurry.  This is 12 June, and I am at 5000ft.  It was raining in Hill City and 65 degrees…15 miles away.  Here it is about 35 degrees.  Yet, the sense of holiness is all around me.  Photo taken 12 June.

This is a shot from atop Flag Mountain looking directly into the center of the Pe Sla (prairie). While difficult to make out due to the snow flurries, Borderlands Ranch is to the right of the intersection of the two roads in the upper center of the picture.  Borderlands sits almost in the geographic center of the Black Hills, and the prairie area is much like a “cathedral” to the Lakota.  Borderlands is preserving its acreage for Lakota use…as well as a camp and retreat center.  I had ended an afternoon prayer vigil when I took this.

This shot is from the very back of Borderlands Ranch property…right about the center of the Bolack Hills.  This is looking almost due north.  In the center of the picture, just in front of the 3 small pine trees, you can see what is four stacks of granite rocks to create a square.  This is an ancient Vision Quest site…used for perhaps 500 years.  And, yes, it is where I did my Hanbleceya (Vision Quest) last October.  In the distance is Flag Mountain…the highest peak in the prairie and where I had been doing a prayer vigil most of the afternoon…during a snow flurry.  The sun is finally out here, but the wind is howling and it’s a bit nippy.  Borderlands Ranch is in the draw which is about 150 feet below…the ranch is about ¾ of a mile to the west in that draw (left but invisible at this height).  Photo taken 12 June.

My cabin near Sheridan Lake in the Black Hills.  Lovingly called “The Hermitage”

St. Matthew’s Episcopal Church, Rapid City, SD.  A Lakota congregation.

A map provided by the National Park Service showing the Black Hills area.  Wind Cave is another very significant sacred space for Native American people in history and culture.  The bare area in the center of the Black Hills (just above the Wind Cave pointer) is the High Prairie (PeSla) and is where I did Hanblecheya this past October….right about the center of that bare area.

From a plaque at the beginning of the trail around the mountain.  

That trail is about 1.5 miles.

This is one kind of  Prayer Tie used in ceremonial prayer.   The blue color

of this cloth tells me that it was probably placed by a Cheyenne pilgrim.  It

is also larger than most I have seen. 

Picture taken at Mateo Tipi, 9 June.

Mateo Tipi (Lodge of the Grizzly Bear) aka Devil’s Tower from the National

Park Service visitor area at the base.  Lots of interesting geology connected

With this area.  The tower rises 1500 ft.  Total elevation 5100ft.

Mateo Tipi (Lodge of the Grizzly Bear), aka Devil’s Tower, from 5 miles out.

Such a journey as I am taking begins with a pilgrimage...an 1800 foot climb to the summit of Bear Butte. 

It has been a place of prayer and pilgrimage for Native peoples for almost a thousand years.

Looking down at the starting place...1800 feet below. By the way, in the picture above, the NE edge of  the Black Hills in the distance.  Also an ominous thunderstorm.

At the summit of Bear Butte...(self taken).